27 jan 19

Light on the Lessons Nehemiah 8:1-3, 5-6, 8-10; 1 Corinthians 12:12-31a; Luke 4:14-21 Third Sunday after the Epiphany; Cycle C; January 27, 2019 Leader Guidance Materials Needed + Bibles for everyone (variety of translations often useful) + Lectionary sheets (very convenient if you use them in worship) + Chalkboard, newsprint, overhead, or another means for displaying information and recording thoughts + Basic reference books for use as needed: Bible dictionary, Bible atlas, concordance, a one-volume Bible commentary + In a Bible dictionary, read articles on “Ezra,” “Nehemiah,” “Josiah,” and “Sources of the Pentateuch” I Getting Started Read the lessons aloud before discussing them, either in advance or as they are studied. Ask participants to share prayer concerns. Then turn to the questions in “Getting Started.” 1. Responses will vary. 2. Responses will vary. At a basic level, this expresses the “counter cultural” quality of our faith. Perhaps we need to apply our critical faculties to determine when competition works best for all and when cooperation is the way to go. “Win-win” solutions generally bring more happiness than “win-lose” outcomes. 3. Responses will vary. Rabbi Hillel was challenged to summarize the whole Law while standing on one foot. Just for fun, could your participants state their mission summaries in the same pose? II Check the Texts 1. Nehemiah 8:1-3, 5-6, 8-10 A. Ezra, the scribe and “first rabbi,” read the Law to the returnees at a special gathering. He did this, no doubt, to unite the people around a religious vision, to fulfill God’s purpose for Judah. You might discuss: Why did the people not know the Law? (Most scholars believe that the final editing of the five books of Moses, combining the J, P, D, and E strands, took place in the post-exilic period.) B. In Josiah’s day, a book of the Law was discovered in the Temple. Scholars generally think this was at least part of our present Deuteronomy. When the new Law was read to Josiah, he immediately instituted the reforms required to get in line with the new Law code. In a similar way, the people who heard Ezra were led to repentance. C. They gathered in the square; Ezra spoke from an especially made pulpit; and he was flanked by key leaders. Those who could “hear with understanding” were probably children above a certain age. The audience description of men, women, and children indicates that all classes of the population were represented. D. Responses will vary. The Levites were lay leaders. They may have circulated to explain what the Law provisions meant. Or, many scholars think, the Law text was read in Hebrew and the people spoke Aramaic and needed interpretation or paraphrased translations. (A similar translation process later gave rise to Targums; check your Bible dictionary.) E. They marked the day as holy. They either wept for joy at God’s word, or in sadness for unknowingly not doing what God wanted them to do, being ignorant of the Law. Those “for whom nothing is prepared” likely were the poor and marginalized. Discuss: In times of celebration, how can we remember the “poor” in our midst? 2. 1 Corinthians 12:12-31a A. Both Romans and 1 Corinthians deal with the same theme: diverse gifts used for a common purpose and coming from the same Spirit. In Galatians, the “one body” image embraces genders and social classes rather than gifts and offices. The “clothe” image connects Galatians 3:27 with verse 13, but Galatians uses it to refer to baptism. Verse 13 picks up the “baptized by one Spirit” theme to connect the ensuing discussion with verses 4-11. The shift is from varieties of spiritual gifts to varieties of spiritual offices and ministries. B. Responses will vary. Apparently the Corinthians like to engage in “one-up-man-ship.” They took the “to each his own” position and failed to jell as a community in mission. They also seem to have trouble accepting apostolic authority. C. Verses 22-26 suggest that the Corinthians were playing favorites and kowtowing to the “important people” in their community. D. In verses 24b-25 Paul implies that inferior members should get the greater honor, which means a kind of “affirmative action” to create an egalitarian community. But in 27-28 he does present a hierarchy of offices, ranking apostles (his office) highest. At the same time, he places one supreme gift above all others -- love, the “greater gift” of verse 31a, which is the subject of chapter 13 to be studied next week. The egalitarian aspect seems to be that all, from highest to lowest, have the obligation and opportunity to love. E. Responses will vary. He seems to stress respect for varied gifts and differences in ministries, and support for unity of purpose and mission in the Christian community. 3. Luke 4:14-21 A. Verses 14-15 summarize Jesus’ initial ministry after his baptism and temptation, although no details are given. Verses 16-21 could be viewed as Jesus’ announcing his program for his public ministry. What he does subsequently will fit the program he cites from Isaiah. B. Responses will vary. The Isaiah references suggest that the “poor” are the oppressed and those burdened by yokes. This means they are the marginalized, those on the edges of society and those unable to keep the strict religious observances demanded by the dominant Pharisees. They are not limited to the economically poor or the spiritually poor. For these poor, good news would come in the form of God’s love and renewal; they, too, are God’s children. C. The Jubilee concept was based on the notion that God owned the land. The people only had temporary use of it and Jubilee practices highlighted the fact that concepts of private property and ownership did not apply to the land God gave them. Thus those burdened by debt and other reversals could obtain release. This well pictures what Jesus did in his public ministry. Luke 7:22 shows that Jesus did in fact do what he said he would do at Nazareth. D. When Jesus said that he fulfilled Isaiah’s words, he announced that he was to usher in God’s new age, the one promised in Isaiah. But the crowd perceived him as a local lad, Joseph’s son. While admiring his skill, they could not get beyond their local sense to appreciate what Jesus was saying. When Jesus laid out judgment stories, they probably couldn’t believe this local boy had such arrogance. Sometime we understand least those whom we know best. III What Does It All Mean? 1. Responses will vary. It is important for Christians to understand that while all Scripture is useful in some way, historical or otherwise, we give authority to those parts that speak clearly to us of God’s living Word, Jesus Christ. Also, we need to recognize which behavioral injunctions in Scripture are historically conditioned and which have universal application. 2. Responses will vary. Make a list of all the books and passages the participants suggest. 3. Responses will vary. We need to address the major extent to which our sense of community and solidarity draws on economic, educational, racial, and social similarities rather than our common faith in Christ. We may never get to that ideal sense of unity Paul hoped for, but it won’t help to deny the problem. (Interestingly, Pentecostals seem to do better than most groups in forming worship communities across economic and racial lines.) 4. Responses will vary. 5. Responses will vary. You might make this a group effort, collecting ideas from the group and writing the “job description” on chalkboard or newsprint. 6. Responses will vary. IV Into the Week Talk about last week’s suggestion.. Talk about ways to implement #2.